{"title":"球星与宫廷埃尔南多-鲁伊斯-德-阿拉尔孔与奥洛柳赫基的斗争以及他在十七世纪墨西哥向墨西哥宗教裁判所求爱的经历","authors":"E. Polanco","doi":"10.1215/00141801-10999165","DOIUrl":null,"url":null,"abstract":"\n Ololiuhqui, the seeds of coatl xoxouhqui (morning glory, Turbina corymbosa), contain a nonhuman life force within them that Central Mexican Nahua specialists have used to diagnose and prognosticate cocoliztli (illness) and help guide cocoxqueh (sick people) back to pactinemiliztli (health). In the seventeenth century, Spanish priest Hernando Ruiz de Alarcón went on a campaign against ololiuhqui and its users that lasted more than two decades. Early in his war against ololiuhqui, the priest became ill, and some Nahuas in his parish viewed his cocoliztli as a result of his contempt toward the seed. This further fueled his rage toward ololiuhqui and drove him to uncover and punish specialists and their clients. After 1617, when the archbishop of Mexico licensed Ruiz de Alarcón to investigate Native “heterodoxy,” the zealous priest quickly found that non-Native people were also involved in ololiuhqui networks and seldom wished to comply with his investigations. As a result, well into the 1630s the priest courted the Holy Office of the Inquisition in Mexico with the goal of obtaining jurisdiction over all colonial racial and ethnic categories in New Spain. Ruiz de Alarcón failed to extirpate the relationship Nahuas had with ololiuhqui, and he also failed to become an official member of the Holy Office’s networks.","PeriodicalId":51776,"journal":{"name":"Ethnohistory","volume":null,"pages":null},"PeriodicalIF":0.3000,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"The Baller and the Court: Hernando Ruiz de Alarcón’s Battle with Ololiuhqui and His Courtship of the Mexican Inquisition in Seventeenth-Century Mexico\",\"authors\":\"E. Polanco\",\"doi\":\"10.1215/00141801-10999165\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"\\n Ololiuhqui, the seeds of coatl xoxouhqui (morning glory, Turbina corymbosa), contain a nonhuman life force within them that Central Mexican Nahua specialists have used to diagnose and prognosticate cocoliztli (illness) and help guide cocoxqueh (sick people) back to pactinemiliztli (health). In the seventeenth century, Spanish priest Hernando Ruiz de Alarcón went on a campaign against ololiuhqui and its users that lasted more than two decades. Early in his war against ololiuhqui, the priest became ill, and some Nahuas in his parish viewed his cocoliztli as a result of his contempt toward the seed. This further fueled his rage toward ololiuhqui and drove him to uncover and punish specialists and their clients. After 1617, when the archbishop of Mexico licensed Ruiz de Alarcón to investigate Native “heterodoxy,” the zealous priest quickly found that non-Native people were also involved in ololiuhqui networks and seldom wished to comply with his investigations. As a result, well into the 1630s the priest courted the Holy Office of the Inquisition in Mexico with the goal of obtaining jurisdiction over all colonial racial and ethnic categories in New Spain. Ruiz de Alarcón failed to extirpate the relationship Nahuas had with ololiuhqui, and he also failed to become an official member of the Holy Office’s networks.\",\"PeriodicalId\":51776,\"journal\":{\"name\":\"Ethnohistory\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.3000,\"publicationDate\":\"2024-04-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Ethnohistory\",\"FirstCategoryId\":\"98\",\"ListUrlMain\":\"https://doi.org/10.1215/00141801-10999165\",\"RegionNum\":3,\"RegionCategory\":\"历史学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q4\",\"JCRName\":\"ANTHROPOLOGY\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Ethnohistory","FirstCategoryId":"98","ListUrlMain":"https://doi.org/10.1215/00141801-10999165","RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q4","JCRName":"ANTHROPOLOGY","Score":null,"Total":0}
The Baller and the Court: Hernando Ruiz de Alarcón’s Battle with Ololiuhqui and His Courtship of the Mexican Inquisition in Seventeenth-Century Mexico
Ololiuhqui, the seeds of coatl xoxouhqui (morning glory, Turbina corymbosa), contain a nonhuman life force within them that Central Mexican Nahua specialists have used to diagnose and prognosticate cocoliztli (illness) and help guide cocoxqueh (sick people) back to pactinemiliztli (health). In the seventeenth century, Spanish priest Hernando Ruiz de Alarcón went on a campaign against ololiuhqui and its users that lasted more than two decades. Early in his war against ololiuhqui, the priest became ill, and some Nahuas in his parish viewed his cocoliztli as a result of his contempt toward the seed. This further fueled his rage toward ololiuhqui and drove him to uncover and punish specialists and their clients. After 1617, when the archbishop of Mexico licensed Ruiz de Alarcón to investigate Native “heterodoxy,” the zealous priest quickly found that non-Native people were also involved in ololiuhqui networks and seldom wished to comply with his investigations. As a result, well into the 1630s the priest courted the Holy Office of the Inquisition in Mexico with the goal of obtaining jurisdiction over all colonial racial and ethnic categories in New Spain. Ruiz de Alarcón failed to extirpate the relationship Nahuas had with ololiuhqui, and he also failed to become an official member of the Holy Office’s networks.
期刊介绍:
Ethnohistory reflects the wide range of current scholarship inspired by anthropological and historical approaches to the human condition. Of particular interest are those analyses and interpretations that seek to make evident the experience, organization, and identities of indigenous, diasporic, and minority peoples that otherwise elude the histories and anthropologies of nations, states, and colonial empires. The journal publishes work from the disciplines of geography, literature, sociology, and archaeology, as well as anthropology and history. It welcomes theoretical and cross-cultural discussion of ethnohistorical materials and recognizes the wide range of academic disciplines.